Tag Archives: Hypocrisy

This week’s parasha is Yitro, most famous for the proclamation of the Ten Commandments at Mount Sinai. In the past, we’ve written how some of the Torah’s commandments are impossible to observe today, while others were never meant to be eternal to begin with. We wrote how God gave us the ability to reinterpret the law when necessary—as our ancient Sages did so skillfully—but at the same time, we critiqued those Reform leaders who essentially abrogated the mandatory observance of mitzvot. Many Jews today argue that they believe wholeheartedly in Hashem, and accept the divine nature of the Torah, but they do not accept rabbinic interpretations, or believe that God did not intend for us to keep the law today as it was millennia ago. Let us take this argument to its extremes.

Ignoring everything outside of the Five Books of Moses, let us look into the Torah and find only the laws that are clearly, explicitly, and undoubtedly proclaimed by God to be eternal. Indeed, what we find is that sometimes the Torah says a certain law is chok olam or chukat olam, an “eternal law”, or a brit olam, an “eternal covenant”, while most times it does not. Perhaps, just for a moment, we can entertain the possibility that God only intended laws affixed with this “eternal” description to be observed forever, whereas the rest might no longer be necessary. If so, what are the laws in the Torah which God explicitly says are eternal?

The Torah’s Eternal Laws

The Torah uses different language to affirm that a law should be kept in perpetuity. Sometimes it says the law should be kept l’dorotam or l’dorotechem (“for generations”) and other times it says mi’yamim yamima (“from day to day”). We will avoid such terms, for one can argue that they don’t necessarily mean for all generations or for all days. We will only use instances that undeniably say l’olam, “forever”.

Also, it must be remembered that we are only looking at the Torah’s ritualistic laws, chukim, and not the ethical and judicial laws, or mishpatim (like theft, murder, etc.), which are not exclusive to Judaism and just about the whole world recognizes and understands their necessity.

The first case of an eternal law is in Genesis 17, where God forges the covenant of circumcision with Abraham. Here we see the term l’dorotam l’brit olam (17:7) and then again l’brit olam (17:13). The next case is Exodus 12, where God tells us to celebrate the Passover holiday l’dorotechem chukat olam, repeated in 12:14 and 12:17. In Exodus, too, we have the eternal law of lighting the Temple Menorah (27:20-21), chukat olam l’dorotam, as well as the priestly washing before the Temple service, chok olam… l’dorotam (30:21).* Then, of course, we have Shabbat, l’dorotam brit olam (31:16).

Next, the Torah says the priesthood will be eternal, l’kehunat olam l’dorotam (Exodus 40:15). It is unclear whether this is an actual law (the verse is speaking specifically of the special oil for anointing the priests) or the Torah is simply affirming that Israel must always have priests. Leviticus 7:34-36 says that the priests deserve their terumah (a portion for the priests donated by the Israelites) l’chok olam and chukat olam l’dorotam.** Amazingly, terumah appears to be so important that it is described as l’chok olam at least another five times (Exodus 29:28, Leviticus 10:15, Numbers 18:8, 18:11, 18:19).

Continuing in similar fashion we get a total of seventeen explicit laws, as follows:

To sacrifice only to God/Not to sacrifice to demons or idols (Leviticus 17:5-7)

Shavuot (Leviticus 23:21)

Sukkot (Leviticus 23:41)

Blowing the Temple trumpets (Numbers 10:8)

Levites to serve God/prohibition for them to own land in Israel (Numbers 18:23)

The Red Cow (Numbers 19:10, 21)

There are several more pertinent cases of “forever”: In fact, the very first instance in the Torah is with regards to Noah (Genesis 9), though that was a covenant over the rainbow with all of mankind, not strictly with the Jews. Secondly, Numbers 15:15 states that Jews and non-Jews should be equal before the law, chukat olam l’dorotechem, particularly with regards to sacrificial offerings. This is not necessarily a law in itself, but simply a proclamation of equality.

Thirdly, Deuteronomy 23:4 and 23:27 cautions Israel not to intermarry with Moabites or Ammonites, or even allow them to convert, ‘ad olam. This does not say definitively that the law is eternal, but that Jews should never accept these particular nations, or at least not to accept them for ten generations. The latter case makes the most sense, since we see that the righteous Boaz married Ruth the Moabite (the grandmother of God’s beloved David), and Solomon married Na’amah the Ammonite. Regardless, there are no more Moabites or Ammonites in our days to worry about.

Fourth, Exodus 19:9 has God promising Moses that the Israelites will believe in him l’olam, forever. This is not a law commanded to Israel; simply a promise made to Moses. And lastly, Deuteronomy 29:28 famously states that “the secret things are for Hashem, our God, and the revealed things are for us and for our children forever to do all of the words of this Torah.” Although the verse suggests we must fulfil the whole Torah forever, it can also be read to mean that we were simply given the Torah forever. The verse says we must “do” (or “complete”) its words—so one can argue it is not necessarily saying to fulfil its mitzvot. It may even be referring to Torah study and interpretation, hence the verse explicitly speaks of secret and revealed teachings. In any case, it can be argued there is no clear law stated here, just a general principle of the Torah’s eternity.

The Minimal Torah

Of the seventeen eternal laws listed above, we find that ten are impossible to observe today because there is no Temple. Most of them can be reinterpreted ever so slightly to make them observable (for example, netilat yadaim, Shabbat and Chanukah candle-lighting, and charitable donations, as discussed in the footnotes below). Or, when Mashiach comes and the Temple is rebuilt, those ten will once more be observed. In the meantime, there are seven clear eternal laws left:

We can now go back to our initial question. For the Jew who accepts Hashem and His Torah, but wants only the scriptural laws that are undoubtedly eternal (assuming all others have become “outdated” and/or without any additional rabbinic interpretations), they are still obligated to observe these seven at the very least. That means keeping Shabbat, which even according to the plain, overt meaning of the Torah requires desisting from one’s weekday labour and not dealing with any flames (including a combustion engine vehicle and barbeque). It means keeping seven days of Pesach, with matzah and no chametz; fasting on Yom Kippur; commemorating Shavuot; and all seven days of Sukkot, in a hut. And while essentially all the laws of kosher seem to be gone, there is still a prohibition of consuming chelev and blood, thus basically invalidating the consumption of any meat that isn’t certified kosher!

Over the years, I’ve met many Jews who made the argument in question, yet none of them really kept these mitzvot. Oftentimes, this argument is only an excuse for not observing anything. If you really know there is a God, and believe in the Torah, even if only the Written, at the very least start with these. Otherwise, you are guilty of hypocrisy. And the Talmud (which you may not appreciate just yet) states in more than one place that God absolutely detests the hypocrite.

‘Moses on Mount Sinai’ by Jean-Léon Gérôme (c.1900)

*I believe that this phrasing is what gave the Sages the basis to establish the rabbinic mitzvot of lighting Shabbat candles, Chanukah candles, and netilat yadayim. These are three of seven mitzvot which are rabbinic in origin, yet we recite a blessing on them as if God Himself commanded, asher kidishanu b’mitzvotav… God did command that we must light candles and wash before serving Him forever, so the Sages instituted these laws, as a way of fulfilling God’s eternal command.

**The Talmud implies in multiple places that in lieu of priests serving in the Temple, we have rabbis who are devoted to Godly service. Indeed, the non-Jewish world often sees rabbis as priests, and in most countries they are considered “clergy”. Perhaps the Torah means there must always be spiritual leaders for Israel. Similarly, although there hasn’t been terumah since the end of the Temple days, we are obligated to donate a portion of our income. While ma’aser (tithe) refers specifically to agriculture, the Torah uses terumah more flexibly, and it can refer to voluntary financial contributions as well. The fact that terumah is mentioned more than any other mitzvah with regards to being eternal should teach us that being charitable is of utmost importance.

Note: all of the above applies to Christians, too, who also accept the Torah (at least as the “Old Testament”) but generally do not fulfil its precepts. It is commonly believed that Jesus abrogated Torah law, or replaced it, or that it isn’t necessarily to fulfil Torah law because the path to Heaven is supposedly only through Jesus anyway. This is very flawed reasoning, especially when considering that Jesus himself explicitly stated (Matthew 5:17) that he did not come to repeal the Torah’s laws, but rather to ensure their fulfilment! On the validity of Christianity as a whole please read here and here.